What a rudder is to a ship, prudence is to the exercise of those virtues we have thus far discussed. Therefore, as a conclusion, we wish to append a consideration of prudence.
In Hebrew we have the word חזות (chazuth), which means a vision, and is derived from הזה (chazah), which means to see. From this is derived the word הזה (choze), which means a seer or a prophet. This word is used, because the prudent person is someone who sees everything in advance, notices everything in advance, and governs his actions accordingly. In Greek we have φρόνοια (phronoia), φρόνησις (phronesis), which is derived from φρήν (phreen), meaning understanding, wisdom. From this is derived φρονέω (phroneo), which means to understand, to think, to consider, to conclude, and to care for. Thus the word prudence is expressive of the consideration of a matter. This consideration relates to the end as well as the means, which in turn yields the determination to carry out this matter by way of those means, while seeing to it that all is properly executed in doing so. Also the word ἀκριβεία (akribeia) is used, which is indicative of a diligence characterized by neatness and excellence. “See then that ye walk circumspectly (ἀκριβῶς, akribos)” (Eph 5:15). In our language this is indicative of seeing ahead. We shall deal with this virtue comprehensively, that is, including both wisdom and discretion.
Prudence is the exertion of the believer’s intellect, which governs him in accomplishing his intended objective by the premeditated use of suitable means.
Prudence is only to be found in the believing children of God. The unconverted have a civil prudence by which they take care of earthly and worldly affairs. This is beneficial for the welfare of a given commonwealth, and profitable in its context—that is, as far as its effects are concerned. It has, however, no effect upon the present and future well-being of the soul. Rather, it is generally detrimental to the soul. It is the prudence of those who are careful to gain a nickel and in the meantime neglect a ton of gold and suffer harm. Therefore the Scriptures call them fools. “But God said unto him, Thou fool” (Luke 12:20); “Professing themselves to be wise, they became fools” (Rom 1:22); “For the wisdom of this world is foolishness with God” (1 Cor 3:19).
The unconverted are indeed cunning and subtle in carrying out their evil designs: “The children of this world are in their generation wiser than the children of light” (Luke 16:8); “… by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive” (Eph 4:14). Yet in all of this not a trace of true prudence is to be found. However, believers have received “wisdom that is from above” James 3:17, and “the wisdom of the just” (Luke 1:17). They are therefore called “wise virgins” Matt 25:2, and “wise servants” Matt 24:45, for they are acquainted with the nature of true felicity and hold this before them as their objective. They are acquainted with the true way and appropriate means; and they enter upon that way and make use of those means.
The Object and Nature of Prudence
The object of this virtue is the objective pursued and the means used in pursuing that objective. The objective which the prudent person has in view is manifold: to enjoy and glorify God; to have peace and joy in God; and love toward God; to exercise holiness; to refrain from sin; to practice a given virtue; to be instrumental in the conversion of one’s neighbor; and to restore one who has gone astray and is backslidden, doing so by way of rebuke, exhortation, and words of comfort. In one word, he has in view all that God commands in His law. The prudent person also makes active use of the means. He considers the time, when it is best either to avoid or execute certain things. Furthermore, he considers the place, the company and the people among whom he finds himself, the situations as they occur, the manner in which something can best be carried out, and the matters themselves—considering what is either advantageous or disadvantageous. He delights in his ultimate objective and is therefore averse to delay. He contemplates what is to be done now, what is to be done later, and what will be the best approach. Having determined both the end and the means, he resolves to execute them in that certain manner, and focuses upon that resolution—as a carpenter looks to his blueprint—so that he may conduct himself accordingly.
The nature of prudence consists in the government of the intellect, will, affections, vision, speech, mobility, and activities, so that the designated means may be used properly and the objective determined may thus be achieved. Prudence governs the intellect and causes it to be focused upon those matters which either ought or ought not to be done—upon that which is either good or evil, pleasing or displeasing to God, advantageous or injurious, as well as whether or not the objective being pursued is lawful and untainted. It focuses upon the means, as to whether they are either suitable or unsuitable, and whether either beneficial or detrimental. It also focuses upon the manner of conduct, that is, whether it would be best to be either harsh or gentle, hasty or cautious, silent or vocal. A prudent person is neither blind, evil, nor foolish, but rather astute and wise. He endeavors to examine every matter and each means thoroughly and from every perspective, ascertaining whether all is according to the rule of God’s Word. This is the only rule according to which he functions; neither pleasant nor grievous circumstances can cause him to deviate therefrom. When the intellect perceives how desirable and beneficial a given matter is, and the appropriateness of the way and the means, prudence will also direct the will to love and embrace a given matter, even if it were not agreeable with our natural interest and delight. Prudence also governs the affections so that they will not run ahead, and thus neither be too subdued nor too vehement, as they are very often ruinous to a good work. When all within is in order, prudence preserves the soul in this condition, and she in turn begins to carry out her intention by the means ordained to that end. The prudent person will anticipate opposition and will arm himself against this accordingly. He will deal with the dangers at hand and control his countenance, eyes, ears, tongue, hands and feet, so that they all render him fit to carry out his intent. He will see to it that he is neither too stern nor too gentle; neither too overbearing nor too timid; neither too modest nor too exuberant—but that all things may be in accordance with the objects at hand, the time, and the place, doing so steadfastly until the matter has been carried out. Such self-control adorns the person thus engaged, renders the activity itself desirable, and causes the goal to be achieved—in spite of the magnitude of the opposition and the craftiness of the opponents. Prudence does not cause the task at hand to be neglected, but it directs in the accomplishment of it.